God Must Be Crazy 3 Download
Anette Fujita
Both New York Times critic Vincent Canby and author Josef Gugler called the film "patronizing" towards the San people.[28][8] Canby wrote that the San in the film "are seen to be frightfully quaint if not downright cute", and compared the film's narrator's statement that the San "must be the most contented people in the world" to "exactly the sort of thing that Mussolini might have said when he got those trains running on time."[28] Gugler considered both the film's narrator and the character of Mpudi condescending, writing that "even if Mpudi feels for the San people, he is just as patronizing as the narrator: 'They are the sweetest little buggers.'"[8] In response to accusations of patronization, Uys said that "I don't think the film is patronizing. When the Bushman is with us in the city, I do patronize him, because he's stupid. But in the desert, he patronizes me, because I'm stupid and he's brilliant."[3]
There are certain questions that obviously come to mind when you're reading the Biblical account of Genesis. One is, why is there such an insistence on days of the week, and why does the Bible talk about the first, the second and the third day before the sun was created to measure time? Another one is, why is the account of creation in the Bible so intolerably patriarchal? The creating God in the Bible is assumed to be male, which obviously must be a metaphor, because he is the creator of both male and female. We are also told that at the beginning of things, the first woman's body was created out of the body of the first man, in a violent reversal of everything that has happened since. For questions like that, there are always immediate answers: the emphasis on the seven days was put in to rationalize the law of the Sabbath, and the emphasis on the maleness of the creating agent was put in to rationalize the doctrines of male supremacy in ancient society. Now I have no doubt that those answers are true as far as they go. They don't go far enough to be very interesting, so I'm going to ignore their truth and try to get a little further.
Well, that's fine: what happened before that? And you immediately are up against the fact that as long as you are thinking of the order of nature, the conceptions of beginning and end do not apply. But we begin and we end, and because of what Thomas Pynchon calls creative paranoia in the human consciousness, we insist that because we begin and we end, beginnings and endings must be much more deeply built into the scheme of things. And so we start out the Biblical creation myth with an absolute beginning, associated at the end of Revelation with an absolute end.
The essential point is that it is a matter of belief in Judaism and Christianity that the original world created by God must have been a model world: consequently, an artificial creation myth must have an alienation myth like that of the fall of man to account for the difference between the world as such a God must have made it and the actual world that we're living in now.
The fall of man is described very obliquely in the Book of Genesis. There are two trees, we are told, a tree of life and a tree of knowledge: according to the principle of metaphor, they are clearly the same tree. The forbidden tree has a cursed serpent crawling limply away from it on his belly; and as the serpent is very frequently a sexual or a phallic symbol, one would expect that the tree of life, in an original version of the story, would have had an erect serpent climbing up through its branches, as it still does in certain symbolic systems like those of kundalini yoga in India. Elsewhere, too, the serpent is the symbol of wisdom, so that the knowledge that man gained by the Fall through the subtle serpent, the deceiving serpent, must have been in some respects an illusory knowledge.
I think I may have called your attention to a passage in the Book of Kings in which the Syrians say among themselves when they're going to war with Israel, 'Well, Israel is a hilly country; consequently, Jehovah must be a God very good at hill fighting. If we can only get the Israelite army out of the hills and on to the plain, then we'll clean up on them'. And of course this resulted in disaster, because Jehovah, thin-skinned as ever, took offence at the notion that he wasn't equally good in valleys. Similarly, if you look at the Trojan War, you'll see that when the Trojans are defeated, the Trojan gods are defeated with them, and have to be taken by Aeneas to Italy to get refurbished for another period of power. All that is extremely remote from something like the contest between Elijah and the priests of Baal on Mount Carmel, where the object is to prove, not that Jehovah is stronger than Baal, but that Baal does not exist at all. He is not really a god, but a figment of the human imagination. That dialectical separation between the God and no god is something which seems to have come in with the teachings of the prophets, and which again is almost unintelligible to a polytheistic mind.
The notion of a canon, of books that seem to belong together as especially sacrosanct, seems to be taking shape. We don't know very much about the way it operated, but that it was there seems inescapable. And there's a curious symbolic contrast between the fact that the successful and prosperous empires of Egypt and Babylon and Assyria produced the great temples, whereas the Israelites, who were never lucky at the game of empire, produced a book. To the people who wanted the kind of success that Assyria, Persia and Babylon had, production of a book must have seemed a good deal like a booby prize. But if you think of the relative durability of a book and a monument, you'll see that the facts are very different.
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